楞伽阿跋多羅寶經註解 4.32

4.32

This section once again shows how being deluded about names leads to losing the essential point. Regarding 'The meaning is like speech,' and so forth: now, 'meaning' has the meaning of expressive words and the meaning of expressed principle. Deluded people are confused about principle, asserting that the meaning of words is identical to what is spoken, claiming that there is no difference in what the meaning expresses. [The sūtra] then proceeds to query and explain, stating that 'the meaning has no body.' 'Body' is substance; this means that the meaning of expressive words has no separate substance, for they do not understand that the meaning of expressed principle transcends speech, thinking it is solely limited to speech. Because their pernicious views burn away right knowledge, they fail to understand the Tathāgata's verbal teachings, which state that speech is subject to arising and cessation while meaning is free from arising and cessation. However, all speech falls into letters, while meaning does not. The phrase 'free from existence and nonexistence' refers to being free from the errors of existence and nonexistence; having become free from these errors, it has no reception of birth and no substantial marks. This is the intention beyond words. 'The Tathāgata does not teach dharmas that fall into letters' means that the nature of letters is detached, which is precisely liberation; one cannot seek it in existence or nonexistence. Thus it is not that the Tathāgata does not preach the Dharma; if there are those who understand by leaving letters behind, he preaches it for them.